The Heart of Compassion

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• Translator's introduction9
• Gyalse Ngulchu Thogme (1295-1369)11

• THE ROOT TEXT27
• THE COMMENTARY37

• • INTRODUCTION39
  • OPENING VERSES44
    • Homage44

• • PART ONE – THE PREPARATION51
    • First, the need to give meaning to this human existence of yours, so rare
      and difficult to obtain51
    • Second, an exhortation to abandon your native land, the source of the
      three poisons58
    • Third, a recommendation to live in solitary places, the source of all
      good qualities60
    • Fourth, to reflect on impermanence, in order to give up the concerns of
      this life63
    • Fifth, the need to avoid unsuitable friends, being with whom creates
      adverse circumstances68
    • Sixth, to rely on a spiritual teacher, whose presence creates conditions favorable to your progress69
    • Seventh, to go for refuge, the entrance to the Buddhist teachings72

• • PART TWO – THE MAIN TEACHINGS, ILLUMINATING THE PATH81
    • First, the path for beings of lesser capacity81
    • Second, the path for beings of medium capacity85
    • Third, the path for beings of superior capacity90
      • 1. The bodhicitta of intention90
      • 2. The bodhicitta of application97
        • I. Relative bodhicitta97
          • A. The meditation practice of exchanging oneself and
            others98
          • B. The post-meditation practice of using unfavorable circumstances on the path106
            • i. Using on the path the four things that you do not
                 want to happen106
              • a. How to use loss on the path107
              • b. How to use suffering on the path109
              • c. How to use disgrace on the path111
              • d. How to use disparagement on the path112
            • ii. Using on the path the two things that are difficult to     bear115
              • a. How to use on the path being wronged in return
                for kindness115
              • b. How to use humiliation on the path116
            • iii. Using deprivation and prosperity on the path117
              • a. How to use deprivation on the path117
              • b. How to use prosperity on the path119
            • iv. Using hatred and desire on the path120
              • a. How to use objects of hatred on the path120
              • b. How to use objects of desire on the path123
        • II. Absolute bodhicitta125
          • A. The meditation practice of remaining in a state free of conceptual elaborations without any clinging125
          • B. The post-meditation practice of abandoning any belief in
            the objects of desire and aversion as truly existing132
            • i. Abandoning any belief in the objects of desire as truly existing132
            • ii. Abandoning any belief in the objects of aversion as
              truly existing133
      • 3. The precepts for training in those practices136
        • I. Training in the Six Transcendent Perfections136
          • A. Transcendent generosity136
          • B. Transcendent discipline139
          • C. Transcendent patience141
          • D. Transcendent diligence144
          • E. Transcendent concentration148
          • F. Transcendent wisdom152
        • II. Training in the Four Instructions taught in the Sutra157
          • A. To examine oneselffor one's own defects and to give them
            up 157
          • B. To give up speaking of a bodhisattva's faults160
          • C. To give up attachment to a sponsor's property163
          • D. To give up harsh speech165
        • III. Training in how to be rid of the negative emotions166
        • IV. Training in accomplishing others' good with mindfulness and vigilance170
        • V. Dedicating the merit to perfect enlightenment173

• • CONCLUDING VERSES177
    • 1. How and for whom this text was composed177
    • 2. The unerring nature of these practices179
    • 3. A humble prayer for forgiveness180
    • 4. Dedicating the merit of having composed this text181
    • 5. The colophon182
  • Final Advice182
  • About Kyabje Dilgo Khyentse Rinpoche (1910-1991)185

• • APPENDIX191
    • Appendix I • Supplementary Commentaries on the Spiritual Teacher
      (Verse 6)193
      • A. The right and wrong teacher193
      • B. A Practice of Guru Yoga195
    • Appendix II • Supplementary Commentary on Desire (Verse 21)199
      • The Dangers of Meat, Alcohol and Sex199
    • Appendix III • Supplementary Commentaries on Transcendent
      Concentration (Verse 29)202
      • A. Sustained Calm and Profound Insight202
      • B. Concentration206
    • Appendix IV • Supplementary Commentaries on Transcendent
      Wisdom208
    • Appendix V • Mind-Training Prayer211

• • • Notes218
    • Bibliography230

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bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt. बोधिचित्त Tib. བྱང་ཆུབ་སེམས། Ch. 菩提心

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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